Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in \u201cihsan\u201d kavram\u0131n\u0131 merkeze alarak \u201ciyilik\u201d fikrinin etik, estetik ve hukuk\/adalet alanlar\u0131yla nas\u0131l bir ili\u015fkisi oldu\u011funu tart\u0131\u015ft\u0131. Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in iyilik dilinin yaln\u0131zca normatif h\u00fck\u00fcmlerle s\u0131n\u0131rl\u0131 olarak okunamayaca\u011f\u0131n\u0131, ihsan kavram\u0131 rehberli\u011finde iyili\u011fin estetik ve adalet fikrine temas eden daha geni\u015f bir kavram d\u00fcnyas\u0131 i\u00e7inde ele al\u0131nmas\u0131 gerekti\u011fini belirtti.<\/p>\n\n\n\n
Hocam\u0131z, ahlaki \u00f6nermelerin epistemik bir stat\u00fcye sahip olmad\u0131\u011f\u0131n\u0131, yani bilgi iddias\u0131 ta\u015f\u0131yan ve do\u011frulanabilir t\u00fcrden h\u00fck\u00fcmler olarak g\u00f6r\u00fclemeyece\u011fini savunan yakla\u015f\u0131mlara de\u011finerek, b\u00f6yle d\u00fc\u015f\u00fcnenlerin ahlaki ifadeleri daha \u00e7ok \u00e7evresel fakt\u00f6rlerin \u015fekillendirdi\u011fi duygusal tutumlar\u0131n tezah\u00fcr\u00fc olarak yorumlad\u0131klar\u0131n\u0131 ifade etti. Bununla birlikte Hocam\u0131z, bu yakla\u015f\u0131m\u0131n bug\u00fcn eskisi kadar bask\u0131n olmad\u0131\u011f\u0131n\u0131 hat\u0131rlatarak, ahlaki de\u011ferler ile epistemik de\u011ferleri birbirinden b\u00fct\u00fcn\u00fcyle ay\u0131rman\u0131n kolay olmad\u0131\u011f\u0131n\u0131 belirtti. Buradan hareketle etik-estetik yarg\u0131lar aras\u0131ndaki ayr\u0131m\u0131n ise epistemik alana k\u0131yasla daha belirgin g\u00f6r\u00fcnebilece\u011fine dikkat \u00e7ekti.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede Hocam\u0131z, Kant ve sonras\u0131 felsefede etik ile esteti\u011fin birbirinden kesin bi\u00e7imde ayr\u0131\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fi y\u00f6n\u00fcndeki yakla\u015f\u0131m\u0131 ele ald\u0131. Kant\u2019a g\u00f6re eti\u011fin rasyonel bir alan oldu\u011funu, tecr\u00fcbeden de\u011fil akl\u0131n kategorik buyruklar\u0131ndan ne\u015fet etti\u011fini, estetik yarg\u0131larda ise duygular ve tecr\u00fcbelerin daha belirgin bi\u00e7imde devrede oldu\u011funu belirtti. Ancak Hocam\u0131z, g\u00fcndelik dilin bu ayr\u0131m\u0131 her zaman takip etmedi\u011fini, g\u00fcndelik ifadelerde iyi ile g\u00fczelin \u00e7o\u011fu zaman birbirini tamamlayan kavramlar olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 vurgulad\u0131 ve ihsan kavram\u0131n\u0131n da bu yak\u0131nl\u0131\u011f\u0131 Kur\u2019an\u00ee ba\u011flamda g\u00f6r\u00fcn\u00fcr k\u0131lan anahtar bir terim oldu\u011funu belirtti.<\/p>\n\n\n\n
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019deki ihsan teriminin yaln\u0131zca ahlaki bir i\u00e7erik ta\u015f\u0131mad\u0131\u011f\u0131n\u0131, istisnai durumlar d\u0131\u015f\u0131nda ahlak, hukuk ve estetik alanlar\u0131yla i\u00e7 i\u00e7e ge\u00e7en bir anlam \u00f6rg\u00fcs\u00fc kurdu\u011funu ifade etti. Bu ba\u011flamda Kur\u2019an-\u0131 Kerim\u2019in estetik dile dair birtak\u0131m kavramlar sundu\u011funu belirterek \u00f6rnekler verdi: cem\u00e2l kavram\u0131, hayreti ve be\u011feniyi \u00e7a\u011fr\u0131\u015ft\u0131ran formlar (aceb\/i\u2018cab), hilye (s\u00fcs\/ziynet), zuhruf (bezeme\/tezyin), renkler arac\u0131l\u0131\u011f\u0131yla varl\u0131\u011f\u0131n kendisini a\u00e7\u0131\u011fa vurmas\u0131, kurratu ayn gibi ifadelere ek olarak h\u00fcsn, itk\u00e2n, kerem ve l\u00fctuf gibi kavramlar\u0131n da Kur\u2019an-\u0131 Kerim\u2019de esteti\u011fe temas eden bir dil olu\u015fturdu\u011funu belirtti.
Hocam\u0131z, Kur\u2019an-\u0131 Kerim ba\u011flam\u0131nda g\u00fczelli\u011fe dair \u00fc\u00e7l\u00fc bir tasnif yap\u0131labilece\u011fini ifade etti: (i) yarat\u0131l\u0131\u015fla ilgili tecr\u00fcbe edilen, varl\u0131kta halihaz\u0131rda bulunan ontolojik g\u00fczellik (ii) insan eliyle ortaya \u00e7\u0131kan be\u015fer\u00ee g\u00fczellik (iii) uhrev\u00ee g\u00fczellik. \u0130lk ve \u00fc\u00e7\u00fcnc\u00fc kategoride mesele g\u00f6rece daha a\u00e7\u0131k g\u00f6r\u00fcnse de be\u015fer\u00ee g\u00fczellik alan\u0131nda Kur\u2019an-\u0131 Kerim\u2019in bir t\u00fcr uyar\u0131 dili kulland\u0131\u011f\u0131n\u0131, g\u00fczel g\u00f6r\u00fcnen \u015feylerin her zaman g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi olmayabilece\u011fini ve yery\u00fcz\u00fcn\u00fcn ziynetle donat\u0131lmas\u0131n\u0131n insan i\u00e7in bir imtihan olabilece\u011fini hat\u0131rlatt\u0131\u011f\u0131n\u0131 belirtti. Bu \u00e7er\u00e7evede Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in g\u00fczellik ile etik alanlar\u0131 y\u00fczde y\u00fcz \u00f6zde\u015fle\u015ftirmedi\u011fini, ancak ikisini tamamen ayr\u0131\u015ft\u0131rman\u0131n da m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, ihsan kavram\u0131n\u0131n bu etik-estetik ili\u015fkisini birlikte ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etti.<\/p>\n\n\n\n
Dersin devam\u0131nda Hocam\u0131z, adalet kavram\u0131na ge\u00e7erek adaletin Kur\u2019an-\u0131 Kerim i\u00e7in son derece merkez\u00ee kavramlardan biri oldu\u011funu ifade etti. Adaletin k\u0131st, s\u0131dk ve ihsan gibi kavramlarla birlikte bir anlam a\u011f\u0131 i\u00e7inde Kur\u2019an-\u0131 Kerim\u2019de sunuldu\u011funu, ayr\u0131ca hak, mizan ve karde\u015flik gibi terimlerin de adaletin semantik \u00e7evresi i\u00e7inde d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini belirtti. Buna kar\u015f\u0131l\u0131k zul\u00fcm, cevr, tu\u011fyan gibi kavramlar\u0131n da adaletin z\u0131dd\u0131n\u0131 olu\u015fturan bir kar\u015f\u0131 kavram \u00f6rg\u00fcs\u00fc meydana getirdi\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, modern adalet tasavvurunda adaletin daha \u00e7ok bireyler aras\u0131 ya da birey-kurum ili\u015fkisi \u00fczerinden d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcn\u00fc, ki\u015finin kendisiyle ili\u015fkisinin adalet tart\u0131\u015fmalar\u0131nda nispeten geri planda kald\u0131\u011f\u0131n\u0131 ifade etti. Kur\u2019an\u00ee perspektifte ise bunun farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 belirterek, insan\u0131n kendisine kar\u015f\u0131 da zulmedebilece\u011fini, dolay\u0131s\u0131yla kendine zulmetmemenin adaletle do\u011frudan ili\u015fkili bir mesele oldu\u011funu vurgulad\u0131. Ki\u015finin kendi takatini a\u015fan y\u00fckler alt\u0131na girmesi, kendi kendine zarar vermesi ya da s\u00fcrekli olumsuzlu\u011fa maruz kalmas\u0131 gibi durumlar\u0131n da adalet fikriyle irtibatland\u0131r\u0131labilece\u011fini ifade etti. Bu \u00e7er\u00e7evede hocam\u0131z, bize emanet edilen ve ge\u00e7icili\u011fi hat\u0131rlatan bedenlerimizin dahi adalet ekseninde de\u011ferlendirilmesi gerekti\u011fine i\u015faret ederek adalete dair \u00fc\u00e7l\u00fc bir tasnif \u00f6nerdi: (i) be\u015fer\u00ee ili\u015fkilerde adalet, (ii) Allah ile olan ili\u015fkilerimizde adalet ve (iii) kozmolojik adalet.<\/p>\n\n\n\n
Dersin bu k\u0131sm\u0131nda Hocam\u0131z yeniden ihsan kavram\u0131na d\u00f6nerek, Kur\u2019an-\u0131 Kerim\u2019de baz\u0131 ahlaki emirlerin tikel davran\u0131\u015flara i\u015faret etti\u011fini, ancak baz\u0131 ilkelerin ise usul d\u00fczeyinde, daha ku\u015fat\u0131c\u0131 bir \u00e7er\u00e7eve sundu\u011funu ifade etti. \u00d6rne\u011fin belirli tikel eylemlere ili\u015fkin kurallar\u0131n yan\u0131nda \u201ciyilik yap\u0131n\u201d gibi t\u00fcmel ve y\u00f6nlendirici ilkelerin bulundu\u011funu, \u201ciyili\u011fi nas\u0131l ger\u00e7ekle\u015ftirmeliyim?\u201d sorusunu daima canl\u0131 tutan bu \u00fcst ilkelerden birinin de ihsan oldu\u011funu belirtti. Bu bak\u0131mdan ihsan\u0131n yaln\u0131zca belirli davran\u0131\u015flarla s\u0131n\u0131rl\u0131 bir kavram de\u011fil, daha geni\u015f bir anlam ufku i\u00e7inde bireyi ve b\u00fct\u00fcn melekeleriyle insan\u0131 kapsayan bir meta ilke olarak okunabilece\u011fini ifade etti.<\/p>\n\n\n\n
Ard\u0131ndan Hocam\u0131z, ihsan kavram\u0131n\u0131n anla\u015f\u0131lmas\u0131nda kar\u015f\u0131l\u0131kl\u0131l\u0131k fikrinin belirleyici oldu\u011funa dikkat \u00e7ekti. Kur\u2019an-\u0131 Kerim\u2019de k\u0131sas gibi hukuki d\u00fczenlemelerin bu zemine temas etti\u011fini, ancak meselenin hukukla s\u0131n\u0131rl\u0131 kalmay\u0131p daha geni\u015f bir ahlaki ba\u011flama a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 belirtti. Kar\u015f\u0131l\u0131kl\u0131l\u0131\u011f\u0131n farkl\u0131 t\u00fcrlerine dair tasniflere de\u011finen Hocam\u0131z, ihsan\u0131n Kur\u2019an-\u0131 Kerim\u2019de s\u0131k ge\u00e7en ve insan\u0131n Allah\u2019la ve di\u011fer insanlarla ili\u015fkisine y\u00f6n veren anahtar kavramlardan biri oldu\u011funu ifade etti. Dersin kapan\u0131\u015f\u0131nda ise ihsan\u0131n semantik alan\u0131nda iki temel anlam bulundu\u011funu vurgulad\u0131: iyilik ve uygunluk\/yerli yerindelik. \u00d6n\u00fcm\u00fczdeki hafta ihsan\u0131n \u00f6zellikle \u201ciyi yapmak, gere\u011fince ve ustaca yapmak\u201d \u015feklinde \u00f6ne \u00e7\u0131kan ikinci anlam\u0131n\u0131n zihinsel erdemlerle ili\u015fkisini ele alaca\u011f\u0131m\u0131z\u0131 belirterek dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in \u201cihsan\u201d kavram\u0131n\u0131 merkeze alarak \u201ciyilik\u201d fikrinin etik, estetik ve hukuk\/adalet alanlar\u0131yla nas\u0131l bir ili\u015fkisi oldu\u011funu tart\u0131\u015ft\u0131. Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in iyilik dilinin yaln\u0131zca normatif h\u00fck\u00fcmlerle s\u0131n\u0131rl\u0131 olarak okunamayaca\u011f\u0131n\u0131, ihsan kavram\u0131 rehberli\u011finde iyili\u011fin estetik ve adalet fikrine temas eden daha geni\u015f bir kavram d\u00fcnyas\u0131 i\u00e7inde ele al\u0131nmas\u0131 gerekti\u011fini belirtti. … <\/p>\n